Tag Archives: Oedipus

A couple weeks ago I was walking past the local indie bookstore and noticed a sign in the window advertising a midnight release party for this book. I mentioned it to my daughter and asked if she wanted to go, and she enthusiastically said yes. So we gathered together with all the Potter fans, participated in games, and enjoyed the costume contest. Then we queued up with the rest of the folk there and purchased our copy of the book. Of course, I had to wait until my daughter was finished reading it before it was moved into my pile, but she read it fairly quickly and I was able to start reading it.

Since the book is in play form, it is a quick read. I was a little apprehensive about whether I would like the book, especially since so much of what I love about the Harry Potter series is Rowling’s wonderful narrative. But because these characters are such a part of our social fabric, it was easy to envision the scenes even without the descriptive narrative.

Without giving too much away, the tale features Harry’s son, Albus, and his friend Scorpius (Draco Malfoy’s son). After an argument with his dad, Albus decides to use a time-turner to go into the past and save Cedric Diggory, thereby proving his worth. As you can expect, changing the past has unforeseen ripple effects. Enough said.

What I enjoyed the most about this book is the exploration of the conflict between father and son. It’s an age-old theme that hearkens back to Sophocles. Children at some point usually rebel against their parents, and it is often during the teenage years that these tensions and conflicts begin to surface.

There is a great scene early in the play where the tension between father and son finally erupts into a fight, and as is often the case, things are said in the heat of anger that are not intended but nevertheless have painful results.

HARRY: Do you want a hand? Packing. I always loved packing. It meant I was leaving Privet Drive and going back to Hogwarts. Which was . . . well, I know you don’t love it but . . .

ALBUS: For you, it’s the greatest place on earth. I know. The poor orphan, bullied by his uncle and aunt Dursley . . .

ALBUS: The poor orphan who went on to save us all. So may I say—on behalf of the wizarding kind—how grateful we are for your heroism. Should we bow now or will a curtsy do?

HARRY: Albus, please—you know, I’ve never wanted gratitude.

ALBUS: But right now I’m overflowing with it—it must be the kind gift of the moldy blanket that did it . . .

HARRY: Moldy blanket?

ALBUS: What did you think would happen? We’d hug. I’d tell you I always loved you. What? What?

HARRY (finally losing his temper): You know what? I’m done with being made responsible for your unhappiness. At least you’ve got a dad. Because I didn’t, okay?

ALBUS: And you think that was unlucky? I don’t.

HARRY: You wish me dead?

ALBUS: No! I just wish you weren’t my dad.

HARRY (seeing red): Well, there are times I wish you weren’t my son.

(pp. 40 – 41)

I suspect we have all said things that we regretted saying. I know I have. And that is what makes this book worth reading. It holds up a mirror and allows us to look at our flaws. And we all have flaws; it’s part of being human. But how we deal with our flaws determines the type of person we become in life, or as Harry puts it:

They were great men, with huge flaw, and you know what—those flaws almost made them greater.

Didst close my Tongue in senseless clay,
And me to Mortal Life betray.
The Death of Jesus set me free:
Then what have I to do with thee?

In order to fully grasp this poem, there are a couple religious references which should be explained. First, the name Tirzah “is derived from The Song of Solomon vi.4, and signifies physical beauty, that is, sex.” (Geoffrey Keynes) Also, the words on the robe of the aged figure offering the water of life in the engraving are “the second half of St. Paul’s sentence, I Corinthians xv.44: ‘It is sown a natural body; it is raised a spiritual body’.” (Keynes)

In the image associated with this poem, there are two women holding the body of the young man, who is the speaker in the poem. My impression is that the two women symbolize two aspects of the divine feminine: the mother and the maiden. I sense conflict in the speaker, who may be experiencing maternal love as well as sexual attraction. The mother’s name, Tirzah, is associated with sexual beauty. I’m sure Freudians would agree with this interpretation. But there is also a sense of anger directed towards the mother. The speaker feels he is a spiritual being and through childbirth is now trapped within a physical body, hence bound to the earth and to corporeal existence. At least until he dies. As such, he relates to Christ. When Christ died, his soul was restored to the divine. Hence, when the speaker dies, he also will be “raised a spiritual body” and become one with god.

This is certainly a psychologically challenging poem. Does one have to sever parental connections in order to live a spiritual life? How did Christ feel about his mother? Does the Oedipus myth tie into all this? Personally, this poem just stirs questions for me. I’d love to hear your thoughts. Please feel free to post comments below. Thanks, and keep reading challenging texts.

This comic is graphic, scary, and now I can add intellectually engaging. I have nothing but praise for this.

This issue begins with a flashback to when Archie is young and his parents took him to adopt a puppy. Archie’s mom, Mary, is struck with sadness as she remembers having a dog as a child, and when the dog died, having to face the realization that death is an inevitable part of life, something her own young son must one day learn.

Mary: …I’m just remembering the dog I had, when I was a girl. Spotty. How overjoyed I was when I got him, and how utterly devastated I was when… when…

Fred: Spotty was a good dog.

Mary: He was, and it was the most awful feeling, Fred, and I can’t bear the thought of Archie going through it.

Fred: Yes, but that’s years from now, Mary. And sad to say, a part of growing up. Comes a time in every young person’s life when they realize that not everything is forever…

Mary: Too, too soon… when they learn that death’s a part of life, even their own.

Archie makes it home where his dog, Vegas, fights with the infected Hot Dog and becomes a zombie dog too. But the real dark twist in the story comes when Archie enters his house and discovers his mom is alive but that his dad is infected and has become one of the walking dead. As Fred gets ready to attack Archie’s mother, Archie comes to her defense and violently kills his father, having flashbacks of their happier times together as he is forced to smash his father’s skull with a baseball bat.

It is a very dark and disturbing sequence, but very symbolic. Archie assumes the role of an adult male and the master of the household upon the killing of his father. He then escapes with his mother in an attempt to make it back to Veronica’s house and rejoin the others. Even though there is no sexual innuendo concerning Archie and his mother, this is a clear reference to the Oedipus myth.

I am still amazed at how complex and dark this series is. I applaud the writers for taking risks and making Archie into something modern and engaging.

In order to understand this poem, you need to know the three key characters: Cuchulain, a warrior from Irish mythology who served under the rule of Conchubar; Emer, who is Cuchulain’s wife; and the swineherd, Cuchulain’s son who is unnamed in the poem. The basic story which the poem conveys is a reverse Oedipus tale, where Cuchulain mistakes his son and slays him and is then overwhelmed by guilt.

In the beginning of the poem, the swineherd returns home to his mother who had instructed him to watch the shore for Cuchulain’s return. Anguished by her husband’s failure to return, Emer seems to perform an act of sorcery.

Then Emer cast the web upon the floor,
And raising arms all raddled with the dye,
Parted her lips with a loud sudden cry.

Emer then instructs her son to go and camp near Conchubar’s camp where Cuchulain is and to challenge him. Cuchulain, eager for glory, fights with his son and ultimately kills him.

After short fighting in the leafy shade,
He spake to the young man, ‘Is there no maid
Who loves you, no white arms to wrap you round,
Or do you long for the dim sleepy ground,
That you have come and dared me to my face?’

‘The dooms of men are in God’s hidden place,’

‘Your head a while seemed like a woman’s head
That I loved once.’

Again the fighting sped,
But now the war-rage in Cuchulain woke,
And through that new blade’s guard the old blade broke,
And pierced him.

‘Speak before your breath is done.’

‘Cuchulain I, mighty Cuchulain’s son.’

After slaying his son, Cuchulain is wracked with guilt and broods alone, inconsolable. Conchubar fears that Cuchulain will become overwhelmed with grief and will ultimately slaughter all the members of the party. This sets the scene for the final part of the poem, which to me is the most interesting.

Then Conchubar, the subtlest of all men,
Ranking his Druids round him ten by ten,
Spake thus: ‘Cuchulain will dwell there and brood
For three days more in dreadful quietude,
And then arise, and raving slay us all.
Chaunt in his ear delusions magical,
That he may fight the horses of the sea.’
The Druids took them to their mystery,
And chaunted for three days.

Cuchulain stirred,
Stared on the horses of the sea, and heard
The cars of battle and his own name cried;
And fought with the invulnerable tide.

There is a lot of symbolism woven into these lines. First, we have number mysticism, the numbers ten and three both repeated, emphasizing their importance. The number ten is a reference to the number of sefirot that comprise the kabbalistic Tree of Life, which figures prominently in Golden Dawn philosophy with which Yeats was well versed. Then the number three represents the trinity, as well as the three stages in the cycle of life: birth, life, and death. There are many other mystical connections with the numbers 3 and 10, but this should suffice for the purpose of this post.

The Druids then perform a chant with the intent of evoking “delusions magical.” Basically, the Druids are chanting mystical poetry which after a period of time causes Cuchulain to slip into an altered state of consciousness. The sea is a symbol for Cuchulain’s subconscious. He is thrust into his own psyche and there does battle with himself and his memories. He has no choice but to vanquish his inner demons and self-hatred; if he fails, he will drown in the sea of sorrow and lose touch with the realm of waking consciousness.

This poem works really well as a psychological allegory, but also contains some great mystical and mythological symbolism. I am pretty sure that there is more to this poem than what I included here and that someone who is more versed in Irish mythology would be able to draw deeper interpretations. If you uncover any other symbols or allusions in this poem, please share them in a comment.